Shloka 37

स्नानविधिः — गायत्र्यावाहन, सूर्यवन्दन, तर्पण, पञ्चमहायज्ञ, भस्मस्नान, मन्त्रस्नान

Devanagari script

नास्ति सत्यसमं यस्माद् असत्यं पातकं च यत् ईशानेन शिरोदेशं मुखं तत्पुरुषेण च

Transliteration

nāsti satyasamaṃ yasmād asatyaṃ pātakaṃ ca yat īśānena śirodeśaṃ mukhaṃ tatpuruṣeṇa ca

Translation

Since nothing equals truth, and falsehood is indeed a grave sin, know that Īśāna presides over the region of the head, and Tatpuruṣa presides over the face—thus the Lord, Pati Śiva, governs the very limbs of embodied beings through His cosmic aspects.

Word by Word

• nāsti: there is not

• satya-samam: equal to truth

• yasmāt: because/since

• asatyam: untruth/falsehood

• pātakam: a sin, a transgression

• ca: and

• yat: which/indeed

• īśānena: by/through Īśāna (Śiva’s northern, transcendent face)

• śiro-deśam: the head-region

• mukham: the face/mouth

• tat-puruṣeṇa: by/through Tatpuruṣa (Śiva’s eastern face)

• ca: and

Speaker

Suta Goswami (narrating Śaiva doctrine within the Purāṇic discourse to the sages of Naimiṣāraṇya)

Characters & Entities

• Shiva
• Ishana
• Tatpurusha

FAQs

What is the importance of this verse in the context of Linga worship?

It links Linga-centered Śaiva practice to Satya (truth) as a primary purifier: worship is not merely external ritual, but aligning one’s speech and integrity to remove pasha (bondage) so the pashu (soul) may turn toward Pati (Śiva).

How does this verse describe the nature of Shiva (Shiva-tattva)?

Śiva-tattva is shown as both ethical and cosmic: the Lord manifests as Īśāna and Tatpuruṣa, governing head and face—implying consciousness, identity, and speech are pervaded and ordered by Śiva’s aspects.

What ritualistic or Yogic practice is highlighted here?

Truthfulness (satya) is emphasized as a core niyama-like discipline within Śaiva sādhanā; it supports mantra-japa and pūjā by purifying vāṅ-maya (speech) and stabilizing the sādhaka’s inner alignment for Pāśupata-oriented liberation.